25:1 1 The Lord spoke to Moses: 25:2 “Tell the Israelites to take 2 an offering 3 for me; from every person motivated by a willing 4 heart you 5 are to receive my offering. 25:3 This is the offering you 6 are to accept from them: gold, silver, bronze, 25:4 blue, 7 purple, 8 scarlet, 9 fine linen, 10 goat’s hair, 11 25:5 ram skins dyed red, 12 fine leather, 13 acacia 14 wood, 25:6 oil for the light, spices for the anointing oil and for fragrant incense, 25:7 onyx stones, and other gems to be set in the ephod and in the breastpiece. 25:8 Let them make 15 for me a sanctuary, 16 so that I may live among them. 25:9 According to all that I am showing you 17 – the pattern of the tabernacle 18 and the pattern of all its furnishings – you 19 must make it exactly so. 20
35:4 21 Moses spoke to the whole community of the Israelites, “This is the word that the Lord has commanded: 35:5 ‘Take 22 an offering for the Lord. Let everyone who has a willing heart 23 bring 24 an offering to the Lord: 25 gold, silver, bronze, 35:6 blue, purple, and scarlet yarn, fine linen, goat’s hair, 35:7 ram skins dyed red, fine leather, 26 acacia wood, 35:8 olive oil for the light, spices for the anointing oil and for the fragrant incense, 35:9 onyx stones, and other gems 27 for mounting 28 on the ephod and the breastpiece. 35:10 Every skilled person 29 among you is to come and make all that the Lord has commanded: 35:11 the tabernacle with 30 its tent, its covering, its clasps, its frames, its crossbars, its posts, and its bases; 35:12 the ark, with its poles, the atonement lid, and the special curtain that conceals it; 35:13 the table with its poles and all its vessels, and the Bread of the Presence; 35:14 the lampstand for 31 the light and its accessories, its lamps, and oil for the light; 35:15 and the altar of incense with its poles, the anointing oil, and the fragrant incense; the hanging for the door at the entrance of the tabernacle; 35:16 the altar for the burnt offering with its bronze grating that is on it, its poles, and all its utensils; the large basin and its pedestal; 35:17 the hangings of the courtyard, its posts and its bases, and the curtain for the gateway to the courtyard; 35:18 tent pegs for the tabernacle and tent pegs for the courtyard and their ropes; 35:19 the woven garments for serving in the holy place, the holy garments for Aaron the priest, and the garments for his sons to minister as priests.”
35:20 So the whole community of the Israelites went out from the presence of Moses. 35:21 Everyone 32 whose heart stirred him to action 33 and everyone whose spirit was willing 34 came and brought the offering for the Lord for the work of the tent of meeting, for all its service, and for the holy garments. 35 35:22 They came, men and women alike, 36 all who had willing hearts. They brought brooches, earrings, rings and ornaments, all kinds of gold jewelry, 37 and everyone came who waved 38 a wave offering of gold to the Lord.
35:23 Everyone who had 39 blue, purple, or 40 scarlet yarn, fine linen, goats’ hair, ram skins dyed red, or fine leather 41 brought them. 42 35:24 Everyone making an offering of silver or bronze brought it as 43 an offering to the Lord, and everyone who had acacia wood 44 for any work of the service brought it. 45 35:25 Every woman who was skilled 46 spun with her hands and brought what she had spun, blue, purple, or scarlet yarn, or fine linen, 35:26 and all the women whose heart stirred them to action and who were skilled 47 spun goats’ hair.
35:27 The leaders brought onyx stones and other gems to be mounted 48 for the ephod and the breastpiece, 35:28 and spices and olive oil for the light, for the anointing oil, and for the fragrant incense.
35:29 The Israelites brought a freewill offering to the Lord, every man and woman whose heart was willing to bring materials for all the work that the Lord through 49 Moses had commanded them 50 to do.
1 sn Now begin the detailed instructions for constructing the tabernacle of Yahweh, with all its furnishings. The first paragraph introduces the issue of the heavenly pattern for the construction, calls for the people to make willing offerings (vv. 2-7), and explains the purpose for these offerings (vv. 8-9). The message here is that God calls his people to offer of their substance willingly so that his sanctuary may be made.
2 tn The verb is וְיִקְחוּ (vÿyiqkhu), the Qal imperfect or jussive with vav; after the imperative “speak” this verb indicates the purpose or result: “speak…that they may take” and continues with the force of a command.
3 tn The “offering” (תְּרוּמָה, tÿrumah) is perhaps better understood as a contribution since it was a freewill offering. There is some question about the etymology of the word. The traditional meaning of “heave-offering” derives from the idea of “elevation,” a root meaning “to be high” lying behind the word. B. Jacob says it is something sorted out of a mass of material and designated for a higher purpose (Exodus, 765). S. R. Driver (Exodus, 263) corrects the idea of “heave-offering” by relating the root to the Hiphil form of that root, herim, “to lift” or “take off.” He suggests the noun means “what is taken off” from a larger mass and so designated for sacred purposes. The LXX has “something taken off.”
4 tn The verb יִדְּבֶנּוּ (yiddÿvennu) is related to the word for the “freewill offering” (נְדָבָה, nÿdavah). The verb is used of volunteering for military campaigns (Judg 5:2, 9) and the willing offerings for both the first and second temples (see 1 Chr 29:5, 6, 9, 14, 17).
5 tn The pronoun is plural.
6 tn The pronoun is plural.
7 sn The blue refers to dye made from shellfish. It has a dark blue or purple-blue, almost violet color. No significance for the color is attached.
8 sn Likewise this color dye was imported from Phoenicia, where it was harvested from the shellfish or snail. It is a deep purple-red color.
9 sn This color is made from the eggs and bodies of the worm coccus ilicus, which is found with the holly plant – so Heb “worm of brilliance.” The powder made from the dried maggots produces a bright red-yellow color (W. C. Kaiser, Jr., “Exodus,” EBC 2:452). B. Jacob takes the view that these are not simply colors that are being introduced here, but fabrics dyed with these colors (Exodus, 765). At any rate, the sequence would then be metals, fabrics, and leathers (v. 5).
10 sn This is generally viewed as a fine Egyptian linen that had many more delicate strands than ordinary linen.
11 sn Goat’s hair was spun into yarn (35:26) and used to make the material for the first tent over the dwelling. It is ideal for tenting, since it is loosely woven and allows breezes to pass through, but with rain the fibers expand and prevent water from seeping through.
12 sn W. C. Kaiser compares this to morocco leather (“Exodus,” EBC 2:453); it was skin that had all the wool removed and then was prepared as leather and dyed red. N. M. Sarna, on the other hand, comments, “The technique of leather production is never described [in ancient Hebrew texts]. Hence, it is unclear whether Hebrew me’oddamim (מְאָדָּמִים), literally ‘made red,’ refers to the tanning or dyeing process” (Exodus [JPSTC], 157).
13 tn The meaning of the word תְּחָשִׁים (tÿkhashim) is debated. The Arabic tuhas or duhas is a dolphin, and so some think a sea animal is meant – something like a dolphin or porpoise (cf. NASB; ASV “sealskins”; NIV “hides of sea cows”). Porpoises are common in the Red Sea; their skins are used for clothing by the bedouin. The word has also been connected to an Egyptian word for “leather” (ths); see S. R. Driver, Exodus, 265. Some variation of this is followed by NRSV (“fine leather”) and NLT (“fine goatskin leather”). Another suggestion connects this word to an Akkadian one that describes a precious stone that is yellow or ornge and also leather died with the color of this stone (N. M. Sarna, Exodus [JPSTC], 157-58).
14 sn The wood of the acacia is darker and harder than oak, and so very durable.
16 tn The word here is מִקְדּשׁ (miqdash), “a sanctuary” or “holy place”; cf. NLT “sacred residence.” The purpose of building it is to enable Yahweh to reside (וְשָׁכַנְתִּי, vÿshakhanti) in their midst. U. Cassuto reminds the reader that God did not need a place to dwell, but the Israelites needed a dwelling place for him, so that they would look to it and be reminded that he was in their midst (Exodus, 327).
17 tn The pronoun is singular.
18 sn The expression “the pattern of the tabernacle” (תַּבְנִית הַמִּשְׁכָּן, tavnit hammiskan) has been the source of much inquiry. The word rendered “pattern” is related to the verb “to build”; it suggests a model. S. R. Driver notes that in ancient literature there is the account of Gudea receiving in a dream a complete model of a temple he was to erect (Exodus, 267). In this passage Moses is being shown something on the mountain that should be the pattern of the earthly sanctuary. The most plausible explanation of what he was shown comes from a correlation with comments in the Letter to the Hebrews and the book of Revelation, which describe the heavenly sanctuary as the true sanctuary, and the earthly as the copy or shadow. One could say that Moses was allowed to see what John saw on the island of Patmos, a vision of the heavenly sanctuary. That still might not explain what it was, but it would mean he saw a revelation of the true tent, and that would imply that he learned of the spiritual and eternal significance of all of it. The fact that Israel’s sanctuary resembled those of other cultures does not nullify this act of revelation; rather, it raises the question of where the other nations got their ideas if it was not made known early in human history. One can conclude that in the beginning there was much more revealed to the parents in the garden than Scripture tells about (Cain and Abel did know how to make sacrifices before Leviticus legislated it). Likewise, one cannot but guess at the influence of the fallen Satan and his angels in the world of pagan religion. Whatever the source, at Sinai God shows the true, and instructs that it all be done without the pagan corruptions and additions. U. Cassuto notes that the existence of these ancient parallels shows that the section on the tabernacle need not be dated in the second temple period, but fits the earlier period well (Exodus, 324).
19 tn The pronoun is plural.
20 sn Among the many helpful studies on the tabernacle, include S. M. Fish, “And They Shall Build Me a Sanctuary,” Gratz College of Jewish Studies 2 (1973): 43-59; I. Hart, “Preaching on the Account of the Tabernacle,” EvQ 54 (1982): 111-16; D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42; S. McEvenue, “The Style of Building Instructions,” Sem 4 (1974): 1-9; M. Ben-Uri, “The Mosaic Building Code,” Creation Research Society Quarterly 19 (1982): 36-39.
21 sn The book now turns to record how all the work of the sanctuary was done. This next unit picks up on the ideas in Exod 31:1-11. But it adds several features. The first part is the instruction of God for all people to give willingly (35:4-19); the next section tells how the faithful brought an offering for the service of the tabernacle (35:20-29); the next section tells how God set some apart with special gifts (35:30-35), and finally, the narrative reports how the faithful people of God enthusiastically began the work (36:1-7).
22 tn Heb “from with you.”
23 tn “Heart” is a genitive of specification, clarifying in what way they might be “willing.” The heart refers to their will, their choices.
24 tn The verb has a suffix that is the direct object, but the suffixed object is qualified by the second accusative: “let him bring it, an offering.”
25 tn The phrase is literally “the offering of Yahweh”; it could be a simple possessive, “Yahweh’s offering,” but a genitive that indicates the indirect object is more appropriate.
27 tn Heb “and stones.”
28 tn Heb “filling.”
29 tn Heb “wise of heart”; here also “heart” would be a genitive of specification, showing that there were those who could make skillful decisions.
30 tn In Hebrew style all these items are typically connected with a vav (ו) conjunction, but English typically uses commas except between the last two items in a series or between items in a series that are somehow related to one another. The present translation follows contemporary English style in lists such as this.
31 tn “for” has been supplied.
32 tn Heb “man.”
33 tn The verb means “lift up, bear, carry.” Here the subject is “heart” or will, and so the expression describes one moved within to act.
35 tn Literally “the garments of holiness,” the genitive is the attributive genitive, marking out what type of garments these were.
36 tn The expression in Hebrew is “men on/after the women,” meaning men with women, to ensure that it was clear that the preceding verse did not mean only men. B. Jacob takes it further, saying that the men came after the women because the latter had taken the initiative (Exodus, 1017).
37 tn Heb “all gold utensils.”
38 tn The verb could be translated “offered,” but it is cognate with the following noun that is the wave offering. This sentence underscores the freewill nature of the offerings people made. The word “came” is supplied from v. 21 and v. 22.
39 tn The text uses a relative clause with a resumptive pronoun for this: “who was found with him,” meaning “with whom was found.”
40 tn The conjunction in this verse is translated “or” because the sentence does not intend to say that each person had all these things. They brought what they had.
42 tn Here “them” has been supplied.
43 tn This translation takes “offering” as an adverbial accusative explaining the form or purpose of their bringing things. It could also be rendered as the direct object, but that would seem to repeat without much difference what had just been said.
44 sn U. Cassuto notes that the expression “with whom was found” does not rule out the idea that these folks went out and cut down acacia trees (Exodus, 458). It is unlikely that they had much wood in their tents.
45 tn Here “it” has been supplied.
46 tn Heb “wisdom of heart,” which means that they were skilled and could make all the right choices about the work.
47 tn The text simply uses a prepositional phrase, “with/in wisdom.” It seems to be qualifying “the women” as the relative clause is.
48 tn Heb “and stones of the filling.”
49 tn Heb “by the hand of.”
50 tn Here “them” has been supplied.